GAL (Saint Paul's letter to the Galatians)
GAL.1 • GAL.2 • GAL.3 • GAL.4 • GAL.5 • GAL.6
GAL.1
[GAL.1.1] Paul, an apostle, is not from people, nor through a person, but through Yeshua the Messiah and God the father who raised him from the dead. [§]
Paul apostle not from people nor through a person but through Yeshua the Messiah and God the father who raised him from dead ones.
This verse states Paul's apostleship is not derived from human sources, but directly from Yeshua the Messiah and God the Father who resurrected him. The verse utilizes direct equivalents for each word, prioritizing literal accuracy over traditional theological phrasing.
[GAL.1.2] And those with me, all are brothers to the communities of Galatia. [§]
kai hoi sun emoi pantes adelphoi tais ekklesiais tes Galatias
This verse is from the New Testament, specifically Galatians. It's a closing remark from Paul, identifying those who are with him as brothers to the communities of believers in Galatia. "kai" means "and". "hoi" is the plural definite article "the". "sun" means "with". "emoi" means "me". "pantes" means "all". "adelphoi" means "brothers". "tais" is the plural dative article "to the". "ekklesiais" means "churches" or "communities". "tes" is the singular genitive article "of the". "Galatias" is "Galatia".
[GAL.1.3] Favor to you and peace from God our Father and my Lord Jesus Christ. [§]
kharis humin kai eireneh apo theou patros hemon kai kurios Iesous Khristou
This verse is from the New Testament, specifically Romans 1:7. It is a common greeting and blessing. "Kharis" represents favor, grace, or kindness. "Eirene" means peace. "Theou" is 'of God', "patros" is 'father', "hemon" is 'our', and "kurios" is 'lord'. "Iesous Khristou" is 'Jesus Christ'. The verse expresses a wish for grace and peace from God our Father and Lord Jesus Christ.
[GAL.1.4] The one giving himself for our sins, so that he might deliver us from the present evil age according to the will of God and our Father. [§]
too don-tos hef-toh-ton hoo-per ton ham-ar-tee-on he-mon, hop-os ex-eh-luh-tai he-mas ek too ai-on-os too en-es-to-tos po-ne-roo kata to the-lee-ma too the-oo ka-ee pa-tros he-mon
This verse describes someone giving themselves for our sins, in order to deliver us from the present evil age, according to the will of God and our Father. The verse utilizes a complex grammatical structure common in Koine Greek. The use of participles and subordinate clauses dictates a careful translation to maintain accuracy and readability.
[GAL.1.5] To the glory, for ages of ages, amen. [§]
hay hee doxa eis toos ayonas ton ayonon, ameen
This verse is from the New Testament, specifically Revelation 1:6. It is a doxology, a praise to God. "hay" is a definite article meaning "the". "hee" is a pronoun meaning "she" or "it" (referring to glory). "doxa" means glory. "eis" means to, into, or for. "toos ayonas ton ayonon" means ages of ages. "ameen" is amen.
[GAL.1.6] I marvel that you are so quickly being transferred from the One who called you with grace, [Christ], to another good news. [§]
I marvel that you are so quickly being transferred from the One calling you in grace [Christ] to another good news.
This verse expresses astonishment at the swiftness with which people are abandoning the initial message (associated with Christ) for a different one. The original Greek uses terms implying a change or transfer, and a shift in allegiance regarding what constitutes the 'good news'. 'Christ' is in brackets as it was added later by scribes.
[GAL.1.7] Which is not another, if not some who are disturbing you and desiring to turn around the Good News of the Messiah. [§]
ho ouk estin allos, ei me tines eisin hoi tarassontes humas kai thelontes metastrepsai to euaggelion tou Christou
This verse, from Galatians 1:7, discusses those who are disturbing the believers and attempting to alter the Good News concerning the Messiah. The original Greek text utilizes relative pronouns and verb structures common in Koine Greek. We will focus on providing a literal translation of each component, adhering to the principle of representing the divine names directly.
[GAL.1.8] But even if we or an angel from heaven proclaims to you a good message other than what we proclaimed to you, let a curse be upon it. [§]
alla kai ean hemeis ē angelos ex ouranou euangelizetai [humin] par' ho euēγγελisameθα humin, anathema estō.
This verse is a strong warning against accepting any gospel that differs from the one originally preached by the apostles. The speaker, likely Paul, emphasizes the absolute authority of the original message and condemns any deviation as accursed. The verse utilizes conditional clauses and strong language to underscore the importance of doctrinal purity.
[GAL.1.9] As we previously stated, and now I say again, if anyone preaches good news to you apart from what you received, let him be cursed. [§]
hos proeirekamen kai arti palin lego; ei tis hymas euangelizetai par’ ho parelabete, anathema estō.
This verse, from Galatians 1:9, warns against preaching a different gospel than the one originally received. "Hos proeirekamen" means "as we said before". "Kai arti palin lego" means "and now I say again". "Ei tis hymas euangelizetai" means "if anyone preaches to you". "Par’ ho parelabete" means "beside what you received". "Anathema estō" means "let him be accursed". The verse essentially communicates a strong warning against altering the original message of the gospel.
[GAL.1.10] For am I now trying to persuade people or God? Or am I seeking to please people? If I were still pleasing people, I would not be a servant of the anointed one. [§]
Arti gar anthropous peitho e ton theon? e zeto anthropois areskein? ei eti anthropois areskon, Christou doulos ouk an emen.
This verse asks whether one should persuade people or God, or seek to please people. It states that if one were still pleasing people, they would not be a servant of Christ. It is important to note the use of "theos" meaning "god" and "Christou" referring to the anointed one, understood to be Jesus in this context.
[GAL.1.11] For I make known to you, brothers, the good news that was announced by me, that it is not in accordance with humanity. [§]
I make known to you, brothers, the good news that was announced by me, that it is not according to humanity.
This verse is from the New Testament, specifically Galatians 1:11. It details Paul clarifying the source of the gospel message he preaches. The verse emphasizes that Paul did not receive the gospel from any human source but directly from God. The original Greek uses the word "evangelion" (good news) and focuses on the independent origin of the gospel, which is the core of the statement.
[GAL.1.12] For neither did I receive it from a human being, nor was I taught it, but through a revelation of Jesus Christ. [§]
oude gar ego para anthropou parelabon auto oute edidacthen, alla di' apokalypsos Iesou Christou.
This verse states that the speaker did not receive the message from a human source, nor was it taught to them, but rather through a revelation of Jesus Christ. 'Para' means 'from', 'parelabon' means 'I received', 'didacthen' means 'I was taught', and 'apokalypsos' means 'revelation'. 'Iesou Christou' means 'Jesus Christ'.
[GAL.1.13] For you have heard of my former conduct in the Judaism, that beyond measure I persecuted the church of God and was attempting to destroy it. [§]
ee-koo-sah-teh gar teen emeen ah-nah-stro-feen po-te en toe ee-oo-dai-zmo, ho-tee kath' hoo-per-bo-leen eh-dee-o-kon teen ek-klee-see-an too the-oo, kai eh-por-thoon ah-teen.
This verse describes Paul recounting his past persecution of the church. The key terms are related to his conduct ('my manner of life') and his intense pursuit ('I persecuted') of the church of God and attempts to destroy it.
[GAL.1.14] And I advanced in the Judaism beyond many of my contemporaries in my family, being a more zealous one of my ancestral traditions. [§]
kai proekopton en to Ioudaismo hyper pollous synelikiotas en to genei mou, perissoterōs zēlōtēs hyparchōn tōn patrikōn mou paradoseōn.
This verse describes the speaker's zealous adherence to Jewish traditions, stating that they surpassed their peers in Judaism and were more fervent in their observance of ancestral customs. The verse originates from Paul's testimony in Philippians 3:6.
[GAL.1.15] But when God was pleased, the one who designated me from my mother’s womb and called me through His grace… [§]
Hote de eudokesen ho theos ho aforisas me ek koilias metros mou kai kalesas dia tes charitos autou
This verse describes a moment when God favored someone, specifically designating them from their mother’s womb and calling them through His grace. ‘Theos’ is a common Greek word for ‘God’. ‘Aforisas’ means ‘designated’ or ‘set apart’. ‘Kalesas’ means ‘called’. ‘Charitos’ means ‘grace’.
[GAL.1.16] Reveal the Son of the Gods within me, so that I may proclaim him among the nations. Immediately, I did not receive [this revelation] from flesh and blood. [§]
apokalupsai ton huion autou en emoi, hina euangelizomai auton en tois ethnesin, eutheos ou prosanethemen sarki kai haimati
This verse describes a revelation of the Son of God within someone, and a subsequent calling to proclaim this Son to the nations. The speaker clarifies they did not receive this revelation through human means.
[GAL.1.17] And I did not go up to Jerusalem to the apostles who were before me, but I went to Arabia and again I returned to Damascus. [§]
oude aneelthon eis Hierosolyma pros tous pro emou apostolous, all' apeelthon eis Arabian kai palin hypestrepsa eis Damaskon.
This verse describes Paul stating he did not go up to Jerusalem to see the apostles who were before him, but instead went to Arabia and then returned to Damascus. The verse is written in Ancient Greek, but asks for a translation based on literal understandings of the names of God within the Biblical text.
[GAL.1.18] Then after three years I went up to Jerusalem to see Kephas, and I remained with him for fifteen days. [§]
Ephta meta eti tria anēlthon eis Hierosolyma historēsai Kephas kai epemeina pros auton hēmeras dekapentē.
This verse is from the Greek New Testament. It details a visit by the speaker to Jerusalem three years after a previous event, to consult with Kephas (Peter). The speaker stayed with Kephas for fifteen days.
[GAL.1.19] And another of the apostles I did not see, unless Jacob, the brother of the Lord. [§]
het-er-on deh ton a-pos-to-lon ouk ei-don ei mee Ya-ko-von ton a-del-phon tou ku-ri-ou
This verse comes from the New Testament. "ἑτερον" (heteron) means 'another.' "δὲ" (de) is a conjunction meaning 'and.' "τῶν ἀποστόλων" (ton apostolon) means 'of the apostles.' "οὐκ εἶδον" (ouk eidon) means 'I did not see.' "εἰ μὴ" (ei mee) means 'except' or 'unless.' "Ἰάκωβον" (Yakobon) is the name Jacob. "τὸν ἀδελφὸν" (ton adelphon) means 'the brother.' "τοῦ κυρίου" (tou kuriou) means 'of the Lord.'
[GAL.1.20] But that which I write to you, behold, before God is that I do not lie. [§]
ha de grapho humin, idou enopion tou theou hoti ou pseudomai.
This verse is from the Septuagint (Greek translation of the Old Testament). "ha de" means "but that". "grapho humin" means "I write to you". "idou" means "behold". "enopion tou theou" means "before God". "hoti" means "that". "ou pseudomai" means "I do not lie". The verse is stating that what is being written is true before God.
[GAL.1.21] Then, having come into the regions of Syria and Cilicia. [§]
ep-ei-ta e-el-thon eis ta kli-ma-ta tees Su-ree-as kai tees Ki-li-kee-as
This verse is from the Greek New Testament. It describes Paul's travels after his conversion. "ep-ei-ta" means then or afterward. "e-el-thon" is the participle of "to come" meaning having come. "eis" means into. "ta kli-ma-ta" means the regions or districts. "tees Su-ree-as" is of Syria, and "tees Ki-li-kee-as" is of Cilicia. The verse is literally saying 'having come into the regions of Syria and Cilicia'.
[GAL.1.22] I was unknown to the presence of the churches in Judea who are in Christ. [§]
eh-meen deh ag-noo-oo-meh-nos toh pros-oh-poh tai-s ek-kle-see-ais tees Yoo-dai-as tai-s en Khrees-toh.
This verse comes from the Pauline Epistles. It describes a state of being unknown to the communities of believers in Judea who were followers of Christ. The verse uses precise language to describe the speaker's relationship to those churches. "eh-meen" means 'I was'. "ag-noo-oo-meh-nos" means 'unknown'. "pros-oh-poh" means 'face' or 'presence'. "ek-kle-see-ais" means 'churches'. "Yoo-dai-as" is Judea, and "en Khrees-toh" means 'in Christ'.
[GAL.1.23] Only they were listening, because the one who once persecuted us now proclaims the faith that he once tried to destroy. [§]
monon de akouontes esan hoti ho diokōn hēmas pote nūn euangelizetai tēn pistin hēn pote eporthēi
This verse describes a surprising turn of events: someone who previously persecuted believers is now proclaiming the faith they once tried to destroy. "μόνον δὲ ἀκούοντες ἦσαν" means 'only they were listening'. "ὁ διώκων ἡμᾶς" refers to 'the one persecuting us'. "ποτε νῦν" is 'formerly now' or 'once now', indicating a change in behaviour. "εὐαγγελίζεται τὴν πίστιν" means 'proclaims the faith'. "ἥν ποτε ἐπόρθει" describes the faith which he once destroyed.
[GAL.1.24] And they glorified the God in me. [§]
kai edoxazon en emoi ton theon
This verse is from the Septuagint (Greek translation of the Hebrew scriptures). 'kai' means 'and'. 'edoxazon' means 'they glorified'. 'en' means 'in'. 'emoi' means 'me'. 'ton theon' means 'the God'. Therefore, the sentence is literally 'and they glorified in me the God'.
GAL.2
[GAL.2.1] After fourteen years, I went up again to Jerusalem, having also taken Barnabas with me and Titus. [§]
Ep-ei-ta di-a de-ka-tes-sa-ron e-ton pa-lin a-ne-ben eis Hi-e-ro-so-lu-ma me-ta Var-na-va sum-pa-ra-la-von kai Ti-ton.
This verse comes from the New Testament, specifically from the letter attributed to Paul. It describes Paul's return journey to Jerusalem after fourteen years, accompanied by Barnabas and Titus. The original text is in Koine Greek. The names are transliterated as they appear, and the sentence structure is a typical Greek construction indicating time and accompaniment.
[GAL.2.2] I went up according to a revealing, and I communicated to them the good news which I proclaim among the nations, but privately to those who seemed receptive, lest I run or had run in vain. [§]
aneben de kata apokalupsin, kai anethemen autois to euaggelion ho kerusso en tois ethnesin, kat' idian de tois dokousin, me pos eis kenon trecho e edramon.
This verse describes a personal revelation that prompted the speaker to deliver the good news. The speaker went up in a revelation and communicated the good news to certain people privately, to ensure the message wasn’t wasted. The word "aneben" implies an ascent, potentially spiritual or physical, triggered by a revealing. The good news, or "euaggelion", was proclaimed among the nations, but specifically and privately to those who seemed receptive. The purpose of this focused approach was to prevent the effort from being in vain.
[GAL.2.3] But not even Titus, who is with me, being a Greek, was compelled to be circumcised. [§]
alla ou de Titōs ho sun emoi, Hellēn ōn, ēnakasthē peritmēthēnai
This verse comes from the New Testament, specifically Galatians 2:3. It discusses the Apostle Paul’s argument regarding whether Gentile believers needed to follow Jewish law, specifically circumcision. The verse states that Titus, a Greek companion of Paul, was not compelled to be circumcised. The original text is in Koine Greek.
[GAL.2.4] And by means of the infiltrators, the false brothers, who entered to spy out the freedom that we have in Christ Jesus, in order that they may enslave us. [§]
dia de tous pareisaktous pseudadelphous, hoitines pareiselthon kataskopeesai ten eleutherian hemon hen echomen en Christo Iesou, hina hemas katadouloosousin
This verse speaks of infiltrators, false brothers, who entered to spy out the freedom that believers possess in Christ Jesus, with the intention of enslaving them. 'Dia' means 'through' or 'by means of'. 'Pareisaktous' means 'those having slipped in'. 'Pseudadelphous' means 'false brothers'. 'Pareiselthon' means 'having entered'. 'Kataskopeesai' means 'to spy out'. 'Eleutherian' means 'freedom'. 'Hen' means 'which'. 'Echomen' means 'we have'. 'En' means 'in'. 'Christo Iesou' is a name. 'Hina' means 'in order that'. 'Hemas' means 'us'. 'Katadouloosousin' means 'they may enslave'.
[GAL.2.5] To those we did not even allow submission for a time, so that the truth of the good message might remain with you. [§]
hois oude pros horan eixamen tei hypotagei, hina he aletheia tou euangelion diamenei pros humas
This verse discusses not yielding to submission for a time, so that the truth of the good message may remain with you. 'hois' indicates 'to whom'. 'oude' means 'not even'. 'pros horan' means 'to a time'. 'eixamen' is 'we allowed'. 'tei hypotagei' means 'to the submission'. 'hina' means 'so that'. 'he aletheia' is 'the truth'. 'tou euangelion' is 'of the good message'. 'diamenei' is 'remains'. 'pros humas' is 'with you'.
[GAL.2.6] But concerning those who seemed to be important – what they once were makes no difference to me – the God does not receive a person’s face – for those who seemed important have added nothing to me. [§]
Apo de ton dokounton einai ti – hopoioi pote esan ouden moi diaferei – prosopon ho theos anthropou ou lambanei – emoi gar hoi dokountes ouden prosanethento.
This verse is from Galatians 2:6. It discusses Paul's assertion that God shows no partiality. The original Greek uses 'ho theos', which literally means 'the God'. 'Dokountes' means 'those who seem' or 'those who appear'. The verse essentially states that it doesn't matter to Paul who someone appears to be, because the God does not regard a person's status.
[GAL.2.7] But rather, having observed that the Gods entrusted to me the good message of those not circumcised, just as they entrusted to Peter the good message of those who are circumcised. [§]
alla tou enantiion idontes hoti pepisteumai to euangelion tes akrobustias kathos Petros tes peritomes
This verse is from Galatians 2:7 and discusses Paul and Peter's respective ministries to the uncircumcised and the circumcised. The verse literally says 'but on the contrary, having observed that to me was entrusted the good message of the uncircumcision, just as to Peter [was entrusted] the good message of the circumcision'. The verse refers to the 'good message' or 'gospel' as having been 'entrusted' to each apostle for a specific group. 'Akrobustia' refers to uncircumcision and 'peritome' to circumcision.
[GAL.2.8] For the one who worked through Peter for the mission of the circumcision also worked through me for the nations. [§]
ho gar energasas Petro eis apostolen tes peritomes energesen kai emo eis ta ethne
This verse discusses the one who worked through Peter for the mission to the circumcised, and also worked through Paul for the mission to the nations. The original text uses 'ho' as 'the,' 'gar' as 'for,' 'energasas' as 'having worked,' 'Petro' as 'Peter,' 'eis' as 'to/into,' 'apostolen' as 'mission/sending,' 'tes peritomes' as 'of the circumcision,' 'energesen' as 'worked,' 'kai' as 'and,' 'emo' as 'me,' 'eis ta ethne' as 'to the nations.' We will treat the proper nouns 'Peter' and 'nations' as is, and translate the other words as literally as possible.
[GAL.2.9] And having known the favor which was given to me, James and Peter and John, those appearing to be pillars, gave right hands to me and Barnabas in partnership, so that we go to the nations, while they go to the circumcision. [§]
kai gnontes ten charin ten dotheisan moi, Iakobos kai Kephas kai Ioannes, hoi dokountes stylos einai, dexias edokan emoi kai Varnava koinonias, hina hemeis eis ta ethne, autoi de eis ten peritomen.
This verse comes from the New Covenant writings, specifically the letter to the Galatians. It describes a recognition of a special favor (grace) granted to Paul and Barnabas by the leading figures in the early community of believers – James, Peter, and John. They acknowledged Paul and Barnabas’ commission to work among the non-Jewish peoples (the nations) while they themselves continued to focus on the Jewish people. The giving of the right hands is a symbol of partnership and agreement.
[GAL.2.10] Only the poor that we may remember, which also I have been eager to do this very thing. [§]
monon ton ptochon hina mnemonueomen ho kai espoudasa auto touto poiesai
This verse is from the original Greek New Testament. 'monon' means 'only'. 'ton ptochon' refers to 'the poor'. 'hina' means 'that', introducing a purpose clause. 'mnemonueomen' means 'we may remember'. 'ho kai' means 'which also'. 'espoudasa' means 'I have been eager'. 'auto touto' means 'this very thing'. 'poiesai' means 'to do'. The verse expresses a desire to remember the poor, and a dedication to actively doing so.
[GAL.2.11] And when Peter came to Antioch, I opposed him to his face, because he was condemned. [§]
Hote de elthen Kephas eis Antiocheian, kata prosopon auto autesteen, hoti kategnosmenos een.
This verse comes from the New Testament, specifically Galatians 2:11. "Hote de" means "and when". "Elthen" means "he came". "Kephas" is the Aramaic name for Peter. "Eis Antiocheian" means "to Antioch". "Kata prosopon auto" means "to his face". "Autesteen" means "I opposed". "Hoti" means "because". "Kategnosmenos een" means "he was condemned". The verse describes a confrontation between Paul and Peter in Antioch, where Paul publicly opposed Peter because he believed Peter was acting hypocritically.
[GAL.2.12] For before some came from Jacob with the nations, he was associating with them. But when they arrived, he withdrew and separated himself, fearing those from the circumcision. [§]
pro tou gar elthein tinas apo Iakobou meta ton ethnōn synēsthien; hote de ēlthon, hypestellēn kai aphōrizen heauton phoboumenos tous ek peritomēs.
This verse describes a situation where someone was associating with people from the nations (Gentiles) before certain individuals arrived from Jacob (Israel). When those from Jacob arrived, the person withdrew and separated himself, fearing those who were circumcised. The names of God are not present in this verse.
[GAL.2.13] And the remaining Jews also joined in the pretense with him, so that even Barnabas was carried away by their deception. [§]
kai sunhupekrithesan auto toi loipoi Ioudaioi, hoste kai Barnabas sunapēchthē autōn tēi hupokrisei.
This verse describes how even the remaining Jews joined in the deception, to the point that Barnabas was also carried away by their pretense. "Sunhupekrithesan" means "were also hypocritical with". "Loipoi" means "the remaining". "Sunapēchthē" means "was also deceived". "Hupokrisei" means "the pretense".
[GAL.2.14] But when I saw that they were not aligning themselves with the truth of the good news, I said to Peter in front of all, “If you are a Jew, yet you live like a Gentile and not like a Jew, how do you compel the nations to become Jews?” [§]
all’ hote eidon hoti ouk orthopodousin pros ten aletheian tou euaggeliou, eipon to Kephas emprosthen panton: ei su Ioudaios hyparchon ethnikos kai ouchi Ioudaikos zees, pos ta ethne anagkazeis ioudaizein?
This verse comes from the New Testament, specifically Galatians 2:14. It describes Paul confronting Peter (Kephas) about his behavior. Paul observes that Peter, despite being a Jew, is living like a Gentile and therefore questions why Peter is attempting to compel Gentiles to follow Jewish customs. The names of God are not present in this verse, so no specific translation is needed for any divine name.
[GAL.2.15] We are Jews by birth and not sinners from the non-Jewish people. [§]
Eh-meis foo-say ee-oo-dai-oi kah-ee ook ex eth-non ham-ar-toh-loi
This verse comes from a non-Biblical source and is in Ancient Greek. It states "We are Jews by nature and not sinners from the nations.". The terms 'Jews' and 'nations' are cultural identifiers, not religious terms directly relating to God's names. Therefore, there are no divine names to translate. I will translate the verse itself as literally as possible while maintaining proper English grammar. The verse refers to a group identifying themselves as 'Jews' who claim to not be 'sinners' originating from other groups of people ('nations').
[GAL.2.16] Knowing that a person is not declared righteous by performing works of law, unless through faith in Jesus Christ, and we have believed in Christ Jesus, in order that we might be declared righteous by the faith of Christ, and not by works of law, because by works of law no one will be declared righteous. [§]
ei-do-tes [de] ho-ti ou di-kai-oo-tai an-thro-pos ex er-gon no-mo-ou e-an me di-a pis-te-os Ie-sou Khri-stou, kai he-meis eis Khri-ston Ie-sou-n epi-steu-sa-men, hi-na di-kai-o-tho-men ek pis-te-os Khri-stou kai ouk ex er-gon no-mo-ou, ho-ti ex er-gon no-mo-ou ou di-kai-o-the-tai pa-sa sarx.
This verse discusses justification, or being declared righteous. It states that a person is not justified by performing works of law, but through faith in Jesus Christ. It reiterates this point, stating that we have believed in Christ Jesus in order to be justified by the faith of Christ, not by works of law, and that no one will be justified by works of law. The original is in Koine Greek, but we are translating from the concept of the text. The names used, Jesus and Christ, have been preserved, as they function as proper nouns.
[GAL.2.17] But if, while seeking to be made righteous in Christ, we ourselves are found to be sinners, does that mean Christ is a servant of sin? Absolutely not. [§]
ei de zetoontes dikaiothênai en Christôi heurethêmen kai autoi hamartôloi, ara Christos hamartias diakonos? mê genito.
This verse discusses seeking justification in Christ and finding oneself also a sinner. It then asks if Christ becomes a servant of sin, immediately rejecting that idea. The original is in Koine Greek, but the request asks for a translation of the names of God (which are not present in this verse) while maintaining proper English grammar. Because the verse does not contain names of God, the translation will be a standard English rendering.
[GAL.2.18] If, for, the things which I have destroyed, I build again, I establish myself as one who transgresses. [§]
ei gar ha katelusa tauta palin oikodomō, parabatēn emauton sunistanō.
This verse comes from a Greek text. "ei gar" means "if for". "ha" is a definite article, meaning "the". "katelusa" means "I have destroyed". "tauta" means "these things". "palin" means "again". "oikodomō" means "I build". "parabatēn" means "a transgressor". "emauton" means "myself". "sunistanō" means "I establish". Therefore, the verse essentially states: "If, for, the things which I have destroyed, I build again, I establish myself as a transgressor."
[GAL.2.19] For I died to the law through the law, that I might live to God. I was crucified together with Christ. [§]
ego gar dia nomou nomo apethanon, hina theo zeso. Christo sunestauromai.
This verse originates from a Greek New Testament text. It discusses dying to the law to live to God, and being crucified with Christ. "Ego" means "I". "Gar" means "for". "Dia" means "through". "Nomou" means "the law" (genitive case). "Apeθανon" means "I died". "Hina" means "that, in order that". "Theo" means "to God". "Zeso" means "I may live". "Christo" means "with Christ". "Sunestauromai" means "I was crucified together with".
[GAL.2.20] I no longer live, but Christ lives within me. And what I now live in the flesh, I live by faith in the Son of God, who loved me and gave himself up for me. [§]
zo de ouketi ego, zei de en emoi Christos; ho de nun zo en sarki, en pistei zo tei tou huiou tou theou tou agapesantos me kai paradontos heauton hyper emou.
This verse is from Galatians 2:20. It expresses a sentiment of Paul identifying with Christ to the point where he no longer lives as himself, but rather Christ lives within him. He lives in the flesh through faith in the Son of God, who loved him and gave himself up for him. Since this request asks for literal translation of the *names* of God, we will focus on the word 'theos' which means 'God'.
[GAL.2.21] I do not set aside the grace of God. For if righteousness comes through law, then Christ died for nothing as a free gift. [§]
Oo-k ah-theh-toh teen hah-reen toh the-oo. Ei gar dee-ah no-mo-oo dee-kai-oh-soo-neh, ah-rah Khrees-tos doh-reh-ahn ah-peh-thah-nen.
This verse is discussing whether grace is nullified by adherence to law. The speaker argues that if righteousness comes through law, then the death of Christ was unnecessary - a free gift is not needed if one can earn righteousness.
GAL.3
[GAL.3.1] Oh, senseless Galatians, who has poisoned your minds, before whose eyes Jesus Christ was portrayed crucified? [§]
O anoihtoi Galatai, tis hymas evaskanen, hois kat ophthalmous Iesous Christos proegraphe estauromenos?
This verse is from the book of Galatians in the New Testament. It is a rhetorical question directed at the Galatians. It questions who has bewitched them, emphasizing that Jesus Christ, crucified, was openly displayed among them. The verse suggests that the Galatians have been led astray by false teachers.
[GAL.3.2] This is the only thing I wish to learn from you: Did you receive the spirit through deeds of law, or through hearing of faith? [§]
too-toh mo-non the-loh ma-theen aph' hu-mon; eks er-gon no-moo toh pneu-ma e-la-be-te eh eks a-ko-es pi-ste-os?
This verse asks a question about the source of spiritual empowerment. It inquires whether the listeners received the Spirit through works of law, or through hearing of faith. The Greek word 'pneuma' literally means 'breath' or 'spirit'. 'Ergon' means 'work' or 'deed'. 'Akoue' means 'hearing'. 'Pistis' means 'faith' or 'trust'.
[GAL.3.3] So foolish are you, having begun by the spirit, are you now completing things in the flesh? [§]
houtos anoetoi este, enarxamenoi pneumati nun sarki epiteleshte?
This verse comes from Ephesians 2:3. It questions whether the recipients began in the spirit and are now completing things in the flesh. 'Anoetoi' means foolish or senseless. 'Enarxamenoi' refers to beginning something. 'Pneumati' means 'by the spirit'. 'Nun' means 'now'. 'Sarki' means 'in the flesh'. 'Epiteleshte' means 'are completing'.
[GAL.3.4] Have you suffered so many things for nothing? If indeed, even for nothing. [§]
tosauta epathete eikee? ei ge kai eikee.
This verse is from the Greek New Testament. 'Tosauta' means 'so many things' or 'such great things'. 'Epathete' is the aorist active indicative second-person plural of 'pascho', meaning 'you suffered'. 'Eikee' means 'in vain' or 'worthlessly'. 'Ei ge' is a particle that can mean 'if indeed' or 'at least', functioning here as an intensifier. 'Kai' means 'and' or 'even'. The verse is a rhetorical question questioning if the suffering was for nothing, and then reinforces that it may have been.
[GAL.3.5] Therefore, does the one providing the Spirit and working powers in you do so through works of law, or through hearing with faith? [§]
ho oun epichoregounton humin to pneuma kai energoun dunameis en humin, ex ergōn nomou ē ex akoēs pisteōs?
This verse asks whether the one providing the Spirit and working power in you does so through works of law, or through hearing with faith. 'Epichoregounton' means 'supplying' or 'providing'. 'Energooun' means 'working'. 'Dunameis' means 'powers'. 'Ergōn nomou' means 'works of law'. 'Akoēs pisteōs' means 'hearing of faith'.
[GAL.3.6] As Abraham believed in the Gods, and it was reckoned to him into righteousness. [§]
Kathos Abraam episteusen to theoi, kai elogisthe auto autoi eis dikaiosunen.
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. "Abraam" is a transliteration of Abraham. "Theoi" is the Greek word for "God", but we are translating from the literal meaning in the original language. "Episteusen" means "believed". "Elogisthe" means "was reckoned". "Autoi" means "to him". "Eis dikaiosunen" means "into righteousness".
[GAL.3.7] Therefore, know that those of faith, these are sons of Abraham. [§]
ginoskete ara hoti hoi ek pisteos, houtoi huioi eisin Abraam
This verse states that those who are of faith are sons of Abraham. "Ginoskete" means "know". "Ara" is a particle meaning "therefore" or "so". "Hoi" is the definite article "the" for plural nouns. "Ek" means "from" or "of". "Pisteos" means "faith". "Houtoi" means "these". "Huioi" means "sons". "Eisin" means "are". "Abraam" is the name Abraham.
[GAL.3.8] And having foreseen, scripture proclaimed that the Gods justify the nations through faith, and preached beforehand to Abraham that all nations will be blessed in him. [§]
proidee-oo-sah deh hee graph-ay ho-tee ek pis-te-os dee-kai-oi ta eth-neh ho theos, pro-eu-angel-ee-sah-to to Abraham hoti en-eu-lo-ge-thee-son-tai en soi pan-ta ta eth-neh
This verse describes how scripture foretold that God justifies the nations through faith, and how this was preached to Abraham, promising blessing to all nations through him. 'Proidee-oo-sah' means 'having foreseen'. 'Graph-ay' means 'writing' or 'scripture'. 'Pisteos' means 'of faith'. 'Dee-kai-oi' means 'justifies'. 'Eth-neh' means 'nations'. 'Theos' means 'God'. 'Pro-eu-angel-ee-sah-to' means 'preached beforehand'. 'Abraham' is a proper name. 'En-eu-lo-ge-thee-son-tai' means 'will be blessed'. 'Soi' means 'in you'. 'Pan-ta' means 'all'.
[GAL.3.9] So those who are from faith are blessed with the faith of Abraham. [§]
hoste hoi ek pisteos eulogountai sun toi pistei Abraam.
This verse states that those who are from faith are blessed together with believing Abraham. 'Hoi' refers to 'those', 'ek' means 'from', 'pisteos' means 'faith', 'eulogountai' means 'are blessed', 'sun' means 'together with', 'toi' is a definite article ('the'), and 'pistei' means 'faith', and 'Abraam' is the name Abraham. Note that 'pistei' and 'pisteos' are different forms of the same root word, indicating possession versus an abstract quality.
[GAL.3.10] For as many as are out of works of law are under a curse, it is written for, ‘Cursed is everyone who does not continue in all things which are written in the book of law to do them.’ [§]
Hosoi gar ex ergōn nomou eisīn, hypo kataran eisīn; gegraptai gar hoti epikataratos pas hos ouk emmenei pasin tois gegrammenois en tō bibliō tou nomou tou poiēsai auta.
This verse states that those who rely on works of law are under a curse, because it is written that everyone who does not continue in all things that are written in the book of law to do them is cursed. The verse is discussing a condition of being under a curse as opposed to being in a relationship with God. The source text is Koine Greek, however the request is for a translation of names rather than the verse itself.
[GAL.3.11] That, however, in the law no one is justified by the God is clear, that the righteous one will live from faith. [§]
hoti de en nomo oudeis dikaioutai para to theō dēlon, hoti ho dikaios ek pisteōs zēsetai
This verse discusses justification and faith. 'Hoti' means 'that' or 'because'. 'De' is a connective particle similar to 'and' or 'but'. 'En nomo' means 'in the law'. 'Oudeis' means 'no one'. 'Dikaioutai' means 'is justified'. 'Para to theō' means 'by the God'. 'Dēlon' means 'it is clear' or 'evident'. 'Ho dikaios' means 'the righteous one'. 'Ek pisteōs' means 'from faith'. 'Zēsetai' means 'will live'.
[GAL.3.12] However, the law does not come from faith, but the one who performs these things will live by them. [§]
ho de nomos ouk estin ek pisteos, alla ho poiesas auta zeseatai en autois.
This verse discusses the relationship between law and faith. It states that the law does not originate from faith, but rather, the one who does these things will live by them. The original text is in Koine Greek, but we are translating from an assumed understanding of its theological context rather than a direct translation of the Greek words themselves. The key is to understand 'nomos' as 'law' and 'pisteos' as 'faith'.
[GAL.3.13] The Anointed One redeemed us from the curse of the law, having become a curse on our behalf, because it is written: "Cursed is everyone who hangs on a piece of wood." [§]
khree-stos hee-mas ex-ee-go-ra-sen ek tees ka-ta-ras too no-moo ge-no-men-os hy-per hee-mon ka-ta-ra, ho-tee ge-gra-ptai: ep-ee-ka-ta-ra-tos pas ho kre-ma-men-os ep-ee ksoo-loo
This verse refers to Christ redeeming us from the curse of the law. It states that he became a curse for us, because it is written that anyone who is hung on a tree is cursed. I'm translating the names as literally as possible, without relying on traditional theological interpretations embedded in the names.
[GAL.3.14] So that among the nations the blessing of Abraham may become real in the anointed one, Jesus, so that we may receive the promise of the spirit through faith. [§]
hina eis ta ethnē hē eulogia tou Abraam genetai en Christō Iēsou, hina tēn epangelian tou pneumatos labōmen dia tēs pisteōs.
This verse discusses the blessing of Abraham extending to the nations through Christ Jesus, and receiving the promise of the Spirit through faith. The verse uses words originating in Aramaic and Hebrew traditions. 'Abraam' corresponds to 'Abraham', 'Christos' to 'the anointed one', and 'pneuma' to 'spirit'.
[GAL.3.15] Brothers, according to humankind I speak. However, no one disregards or arranges against a humankind-ratified covenant. [§]
Brothers, according to humankind I speak. However, a humankind-ratified covenant no one disregards or arranges against.
This verse discusses covenants and their validity. The speaker acknowledges speaking from a human perspective, and then points out that people generally keep covenants they have made with each other. The original Greek uses the word "adelphoi", which translates to brothers. "Kata anthropon" means 'according to humankind', and the speaker qualifies that their words are from that perspective. "Diatheke" is covenant. "Athetei" means to disregard, and "epidiataxsetai" means to arrange against. I have chosen a literal translation to avoid interpreting the implied meaning of the verse.
[GAL.3.16] But to Abraham were the promises spoken, and to his seed. It does not say, 'and to seeds,' as if concerning many, but as concerning one, 'and to your seed, who is Christ.' [§]
toh deh Avraam erretaysan hai epangeliai kai toh spermati autou. ou legei: kai tois spermassin, hos epi pollon all’ hos eph’ henos: kai toh spermati sou, hos estin Christos.
This verse discusses the promises made to Abraham and his seed. The original Greek emphasizes the singular 'seed' (sperma) rather than multiple seeds (spermata), linking that single seed to Christ. It's a discussion of covenant and lineage.
[GAL.3.17] But this I say: a covenant previously confirmed by God, the law which came 430 years later does not annul it, in order to make the promise void. [§]
tou-to de le-go; di-a-the-ken pro-ke-ku-ro-me-nen hu-po tou the-ou ho me-ta te-tra-ko-sia kai tri-a-kon-ta e-ti ge-go-nos no-mos ouk a-ku-roi eis to ka-tar-ge-sai ten e-pa-gel-ian.
This verse discusses a covenant established by God. It states that the law, given 430 years after the covenant, does not invalidate the promise.
[GAL.3.18] For if the inheritance is from law, it is no longer from promise. But to Abraham, the God favored him through promise. [§]
ei gar ek nomou he kleronomia, ouketi ex epangelias; to de Abraam di’ epangelias kecharistai ho theos.
This verse discusses inheritance and God's promise to Abraham. "nomou" refers to law. "kleronomia" means inheritance. "epangelias" means promise. "Abraam" is Abraham. "kecharistai" means was graced or favored. "ho theos" means the God.
[GAL.3.19] What, then, is the law? The law was added on account of violations, until the seed to whom the promise has been given should arrive, having been commanded through messengers by the hand of a mediator. [§]
Tee oon ho nomos? Ton parabasion charin prosetethe, achris hoo elthei to sperma hoo epangeltai, diatageis di' angelon en cheiri mesitou.
This verse asks 'What, then, is the law?' It states the law was added because of transgressions, until the seed to whom the promise was made would come, having been ordained through messengers by the hand of a mediator.
[GAL.3.20] There is not one mediator, but God is one. [§]
ho de mesites henos ouk estin, ho de theos heis estin
This verse discusses the concept of a mediator and God. "Mesites" means mediator. "Theos" means God. "Hen" is a form of the numeral one. "Heis" also means one, but is a different grammatical form. "Estin" means is. The verse is stating that there is not one mediator, but God is one.
[GAL.3.21] Therefore, is the law against the promises of God? May it never be! For if a law was given able to give life, then righteousness would truly come from the law. [§]
ho oun nomos kata ton epangelion tou theou; me genoito. ei gar edothe nomos ho dunamenos zoopoieesai, ontos ek nomou an een hee dikaiosune
This verse discusses the relationship between law and promise. It begins with a rhetorical question whether the law is against the promises of God. The speaker immediately rejects this idea. They then state that if a law had been given able to give life, then righteousness would indeed come from the law.
[GAL.3.22] But the scripture has enclosed all things under sin, so that the promise from the faith of Jesus Christ may be given to those who believe. [§]
alla sunekleisen he graphe ta panta hypo hamartian, hina he epangelia ek pisteos Iesou Christou dothē toís pisteuousin.
This verse states that scripture has confined everything under sin, so that the promise from the faith of Jesus Christ might be given to those who believe.
[GAL.3.23] But before the faith came, we were guarded, being shut up, for the faith that was about to be revealed. [§]
Pro tou de elthein ten pistin hypo nomon ephrouroumetha συγκλειόμενοι eis ten mellousan pistin apokalypthenai
This verse discusses being guarded until the faith that was to come was revealed. "Pro tou de" means "before", or "prior to". "Elthein" is the infinitive form of "to come". "Ten pistin" means "the faith". "Hypo nomon" means "under law". "Ephrouroumetha" means "we were guarded". "συγκλειόμενοι" is a participial phrase meaning "being shut up". "Eis ten mellousan pistin" means "into the future faith". "Apokalypthenai" means "to be revealed".
[GAL.3.24] So the law has become a tutor for us, leading to Christ, so that we may be justified through faith. [§]
hōste ho nomos paidagōgos hēmōn gegonen eis Christon, hina ek pisteōs dikaiōthōmen
This verse discusses the role of the Law in leading people to Christ and justification through faith. The word 'nomos' means law, 'paidagōgos' means tutor or guide, 'Christon' refers to Christ, 'pisteōs' means faith, and 'dikaiōthōmen' means to be justified.
[GAL.3.25] But with the coming of faith, we are no longer under a tutor. [§]
el-thoo-sees deh tees pis-teos oo-keh-tee hoo-po pai-da-go-gon es-men
This verse discusses the arrival of faith and its effect on our relationship with instruction or guidance. 'El' means 'God', 'thousa' is a form of 'to come', 'de' is 'but', 'tees' is 'the', 'pistis' means 'faith', 'ouketí' means 'no longer', 'hupo' means 'under', 'paidagogon' refers to a tutor or instructor, and 'esmen' means 'we are'. This verse is stating that once faith arrives, we are no longer under the guidance of instruction.
[GAL.3.26] For all of you are sons of God through faith in Christ Jesus. [§]
Pan-tes gar hu-ee-oi the-oo es-te di-a tees pis-te-os en Chris-toe Ie-sou
This verse originates from the New Testament, specifically Galatians 3:26. It states that all are children of God through faith in Christ Jesus. "Pan-tes" means "all". "Gar" means "for". "Hu-ee-oi" means "sons". "The-oo" means "God". "Es-te" means "you are". "Dia" means "through". "Pisteos" means "faith". "En" means "in". "Christoe" means "Christ". "Iesou" means "Jesus".
[GAL.3.27] As many as for you were baptized into Christ, you have put on the Messiah. [§]
hosoi gar eis Christon ebaptisthete, Christon enedysasthe
This verse discusses those who have been baptized into Christ. "Hosoi gar" means "as many as for". "Eis Christon" means "into Christ". "Ebaptisthete" means "you were baptized". "Enedysasthe" means "you have put on". The verse is stating that those who have been baptized into Christ have put on Christ.
[GAL.3.28] There is no Jew, nor Greek; there is no slave, nor free person; there is no male and female, for you are all one in Christ Jesus. [§]
ouk en Ioudaios oude Hellen, ouk en doulos oude eleutheros, ouk en arsen kai thelu; pantes gar humeis heis este en Christo Iesou.
This verse states that distinctions like Jew or Greek, slave or free, male or female, no longer hold significance. It emphasizes unity in Christ Jesus, transcending these societal categories. It is important to note that this is a New Testament verse originally written in Koine Greek.
[GAL.3.29] And if you belong to the Messiah, then you are Abraham’s seed, according to the promise, heirs. [§]
And if you are of the Messiah, then you are seed of Abraham, according to the promise, heirs.
This verse speaks about belonging to the Messiah and consequently being spiritual descendants of Abraham, inheriting the promises made to him. The original text uses the possessive 'of' to indicate belonging. 'Seed' is used to denote offspring or descendants. 'Heirs' implies receiving an inheritance based on a promise.
GAL.4
[GAL.4.1] But I say, for as long as the heir is a child, there is no difference from a slave, being Lord of all things. [§]
Legō de, eph’ hōson chronon ho klēronomos nēpios estin, ouden diapherei doulou kyrios pantōn ōn.
This verse, from Galatians 4:1, speaks about how, while a heir is a child, there is no difference between them and a slave. The 'heir' is under the control of guardians and managers until they come of age. The verse uses terms indicating ownership and authority. 'Legō de' means 'but I say', 'eph’ hōson chronon' means 'as long as', 'ho klēronomos' means 'the heir', 'nēpios' means 'infant or child', 'ouden diapherei' means 'nothing differs', 'doulou' means 'of a slave', 'kyrios' means 'Lord', and 'pantōn ōn' means 'of all things'.
[GAL.4.2] But they are under guardians and managers until the appointed time of the father. [§]
all' hypo epitropous estin kai oikonomous achri tes prothesmias tou patros
This verse describes individuals acting as guardians and managers until a set time determined by the Father. "Epitropous" refers to guardians or overseers, and "oikonomous" means managers or stewards. "Prothesmia" signifies a predetermined time or appointment. "Patros" simply means "father".
[GAL.4.3] Thus also we, when we were infants, were enslaved under the elements of the world. [§]
hootas kai hemeis, hote emen neepioi, hypo ta stoicheia tou kosmou emetha dedouloomenoi
This verse comes from Galatians 4:3. It describes a time when people were subjected to elementary spiritual forces. 'Hemeis' means 'we'. 'Hote' means 'when'. 'Emen' means 'we were'. 'Neepioi' means 'babes' or 'infants'. 'Hypo' means 'under'. 'Ta stoicheia' refers to the elemental spiritual forces or 'elements'. 'Tou kosmou' means 'of the world'. 'Emetha' means 'we were'. 'Dedouloomenoi' means 'enslaved'.
[GAL.4.4] When the fullness of the time came, the God sent out His son, having become from a woman, having become under law. [§]
hot-eh deh eh-el-then toh plee-roh-mah too khroh-noh, ex-ap-es-tei-len ho the-os ton hoo-ee-on au-too, gen-om-en-on ek guh-nai-kos, gen-om-en-on hoo-po no-mon.
This verse describes the timing of God sending His son. "hot-eh deh" means 'when', "eh-el-then" means 'came', "toh plee-roh-mah too khroh-noh" means 'the fullness of the time', "ex-ap-es-tei-len" means 'He sent out', "ho the-os" means 'the God', "ton hoo-ee-on au-too" means 'His son', "gen-om-en-on ek guh-nai-kos" means 'having become from a woman', and "gen-om-en-on hoo-po no-mon" means 'having become under law'.
[GAL.4.5] That the Gods might redeem those under the law, in order that we might receive the adoption. [§]
hina tous hupo nomon exagorasei, hina ten huiothesian apolabomen.
This verse is from the New Testament, specifically Galatians 4:5. It discusses God's purpose in sending his Son. The verse speaks of redeeming those under the law, so that we might receive the adoption. 'Hina' means 'that' or 'in order that', introducing a purpose clause. 'Tous hupo nomon' means 'those under the law'. 'Exagorasei' means 'redeems' or 'buys back'. 'Ten huiothesian' means 'the adoption'. 'Apolabomen' means 'we might receive'.
[GAL.4.6] Because you are sons, God sent the spirit of His son into our hearts, crying out, "Abba, Father". [§]
Hot-ee deh es-teh hoo-ee-oy, ex-ap-es-teh-len ho the-os to pneu-ma too hoo-ee-ou au-too eis tas kar-dee-as he-mon kra-zon: ab-ba ho pa-ter.
This verse states that because we are sons, God has sent the spirit of His son into our hearts, crying out, "Abba, Father". The word 'theos' means God. 'Pneuma' refers to spirit or breath. 'Hoo-ee-ou' refers to 'son'. 'Hoo-mon' is 'our'. The verse uses 'abba' and 'pater' to indicate 'father'.
[GAL.4.7] So you are no longer a slave, but a son. And if a son, then also an heir by means of God. [§]
hoste ouketi ei doulos all huios; ei de huios, kaia kleronomos dia theou.
This verse speaks about a change in status from servitude to sonship, and consequently, to inheritance. "hoste" means 'therefore' or 'so'. "ouketi" means 'no longer'. "ei" means 'is'. "doulos" means 'slave'. "all" means 'but'. "huios" means 'son'. "kaia" is a conjunction meaning 'and also'. "klēronomos" means 'heir'. "dia" means 'through' or 'by means of'. "theou" means 'of God'.
[GAL.4.8] But then, not knowing God, you served to those not being Gods by nature. [§]
Alla tote men ouk eidotes theon edouleusate tois physei me ousin theois
This verse discusses a time when people worshipped beings they did not know as God, and these beings were not truly Gods by nature. "Alla" means 'but'. "Tote" means 'then'. "Men" indicates a contrast. "Ouk eidotes" means 'not knowing'. "Theon" is 'God'. "Edouleusate" means 'you served'. "Tois physei me ousin theois" means 'to those not being Gods by nature'.
[GAL.4.9] Now that you know the God, or rather, are known by the God, how is it that you turn again to the weak and poor elements, to which you desire to serve again? [§]
nun de gnotees theon, mallon de gnosthentes hypo theou, pos epistrephate palin epi ta asthenea kai ptocha stoicheia hois palin anoθεν douleuein thelete?
This verse discusses knowing God, or 'the God', and how it seems contradictory to then turn back to weak and poor elemental spirits or principles. The verse uses 'theos' which we will translate as 'the God'. The verse asks why, having come to know 'the God', anyone would willingly return to serving these lesser entities. 'Stoicheia' refers to fundamental elements or principles, often personified as spirits.
[GAL.4.10] You observe days and months and appointed times and years. [§]
heh-mah-rohs par-ah-teh-reh-stheh kah-ee meh-nahs kah-ee kair-ohs kah-ee ehn-yah-toos
This verse discusses observing times. "Hemeras" refers to days. "Mēnas" refers to months. "Kairos" refers to appointed times or seasons. "Eniautos" refers to years. The verb is in the middle voice, indicating that the people are observing these times for themselves.
[GAL.4.11] I fear that somehow my labor among you has been in vain for you. [§]
phoboūmai humās mē pōs eikēi kekopiaka eis humās
This verse is from the New Testament, specifically 2 Corinthians 11:3. It expresses the speaker’s concern that their efforts among the recipients may have been in vain. 'φοβοῦμαι' (phoboumai) means 'I fear.' 'ὑμᾶς' (hūmas) means 'you' (plural, accusative). 'μή πως' (mē pōs) is a combination meaning 'lest somehow.' 'εἰκῇ' (eikei) means 'in vain,' 'futilely.' 'κεκοπίακα' (kekopiaka) is a perfect tense form meaning 'I have labored,' 'I have toiled.' 'εἰς ὑμᾶς' (eis humās) means 'for you' or 'toward you'.
[GAL.4.12] Become as I am, because I am as you are, brothers, I ask of you. No one has wronged me. [§]
Gheneshte hos ego, hoti ka ego hos humeis, adelphoi, deomai humon. Ouden me edikesate.
This verse is from a non-Biblical source. It appears to be a quote from the apocryphal Acts of Paul and Thecla. It's a directive to become like 'I', because 'I' am like 'you', addressing those who are 'brothers', and making a request of them. It's followed by a statement that no wrong has been done to 'me'. Since the text is not Biblical, the names of God do not appear.
[GAL.4.13] Now, I know that through weakness of the flesh, I preached the good news to you formerly. [§]
oi-da-te deh ho-ti di as-the-nei-an tes sar-kos eu-an-gel-i-sa-men hu-min to pro-te-ron
This verse comes from the New Testament. The original language is Koine Greek. 'Oida' means 'I know'. 'De' is a particle often translated as 'and', but can also be 'now'. 'Hoti' means 'that'. 'Dia' means 'through'. 'Astheneia' means 'weakness'. 'Tes sarkos' means 'of the flesh'. 'Euangelisamen' means 'I preached the good news'. 'Humin' means 'to you'. 'To proteron' means 'formerly'.
[GAL.4.14] And you did not despise or spit on the trials of yourselves within my flesh, but rather you received me as an angel of God, as Christ Jesus. [§]
kai ton peirasmon humon en tee sarki mou ouk exouthenesate oude exeputysate, all' hos aggelon theou edexasthe me, hos Christon Iesoun.
This verse appears to be from the New Testament, specifically a passage where the author is discussing how the recipients treated him. The verse talks about not despising or spitting on trials within his physical body, and instead receiving him as an angel of God, as Christ Jesus.
[GAL.4.15] Where, then, is your blessedness? For I testify to you that if it were possible, you would have dug out your eyes and given them to me. [§]
poo oon ho makarismos humoon; marturoo gar humin hoti ei dunaton tous ophthalmous humoon exoryxantes edokate moi.
This verse is from the Gospel of Matthew, chapter 5, verse 30. It asks where the blessing is, and testifies that if possible, they would have gouged out their eyes and given them to the speaker. 'Makarismos' refers to blessedness or a blessing. 'Ophthalmos' is the eye. 'Exoryxantes' refers to having dug out or gouged out. The verse contains conditional language, stating what they *would* do if it were possible.
[GAL.4.16] So then, have I become an enemy of you while speaking truth to you? [§]
hoste echthros humon gegona alētheuōn humin
This verse is from the New Testament, specifically Matthew 10:36. The original language is Koine Greek. 'hoste' means 'so that' or 'therefore'. 'echthros' means 'enemy'. 'humon' is the genitive plural pronoun 'of you'. 'gegonā' is the perfect tense of 'ginomai' meaning 'to become', so 'have become'. 'alētheuōn' is the present active participle of 'alētheueō' meaning 'to speak truly' or 'to tell the truth'. 'humin' is the dative plural pronoun 'to you'. Therefore, the verse is asking if having become an enemy to someone is speaking truth to them.
[GAL.4.17] They zealously desire you not well, but they desire to select you, so that you might zealously desire them. [§]
ze-loo-sin hu-mas ou ka-los, al-lah ek-kle-ee-sai hu-mas the-lou-sin, hee-na au-tous ze-loo-te.
This verse appears to be from the Septuagint, the Greek translation of the Hebrew scriptures. The words are Greek, not Hebrew, but the request asked for a literal translation, following the 'rules' for names. 'Theos' means 'God', and is used here. 'Kurios' means 'Lord'.
[GAL.4.18] It is good to be zealous for goodness always, and not only when I am with you. [§]
It is good to be zealous in what is good at all times, and not only when I am present with you.
This verse speaks about consistently striving for goodness, not just when a leader or figure of authority is around. It emphasizes intrinsic motivation for good deeds.
[GAL.4.19] My children, whom I am again experiencing birth pains for, until the anointed one is formed within you. [§]
tek-na moo, hoos pa-leen o-dee-no mech-rees hoo mor-fo-thee Khrees-tos en hoo-meen
This verse addresses 'children,' referring to believers. It speaks of experiencing birth pains again until Christ is formed within them. 'Tekna' means 'children,' 'palin' means 'again,' 'odinō' is the first person singular present indicative of 'odinō' meaning 'I am in labor,' 'mechri' means 'until,' 'morphōthē' is the third person singular aorist subjunctive of 'morphoō' meaning 'to form,' and 'en humin' means 'in you'. The name 'Christos' is a title, not a proper name, meaning 'anointed one.'
[GAL.4.20] I wished to be present with you now, and to alter my voice, because I am perplexed among you. [§]
eh-theh-lon deh pa-ri-nai pros hu-mas ar-tee kai al-lax-ai teen fo-neen moo, hot-ee a-po-roo-mai en hu-meen.
This verse is from the Septuagint (Greek translation of the Hebrew Bible), specifically from the Book of Tobit. It expresses a desire to be present with the recipients and to change one’s voice because of confusion among them. The words used don't directly relate to names of God, but represent a desire to communicate more clearly. As such, no names of God are present in the verse. This translation focuses on conveying the literal meaning of the Greek words.
[GAL.4.21] Tell me, you who desire to be under law, do you not hear the law? [§]
lege te moi, hoi hypo nomon thelontes einai, ton nomon ouk akouete?
This verse is from the New Testament, specifically Galatians 5:4. It questions those who desire to be under the law, asking if they do not listen to the law. The verse is in Koine Greek. 'lege te moi' means 'tell me'. 'hoi hypo nomon thelontes einai' translates to 'those wanting to be under law'. 'ton nomon ouk akouete?' means 'do you not hear the law?'
[GAL.4.22] For it is written that Abraham had two sons, one from the slave girl and one from the free woman. [§]
ge-graptai gar hoti Abraam duo huious eschen, hena ek tes paidiskes kai hena ek tes eleutheras.
This verse describes Abraham having two sons, one from a slave woman and one from a free woman. The names used are standard for biblical accounts and follow established Greek conventions.
[GAL.4.23] But the one was born from the slave girl according to the flesh, and the other was born from the free woman through a promise. [§]
hal lo ho men ek tes paidiskes kata sarka gegennatai, ho de ek tes eleutheras di epangelias.
This verse discusses two births: one from a slave woman (paidiskes) according to the flesh (kata sarka), and another from a free woman through a promise (di epangelias). The verse is contrasting the origins of two individuals.
[GAL.4.24] These are things spoken allegorically, for these are two covenants. One originates from Mount Sinai, giving birth to servitude, and this is Hagar. [§]
hatina estin allegoroumena; hautai gar eisin duo diathekai, mia men apo orous Sina eis douleian gennosa, hetis esti Hagar.
This verse discusses allegorical interpretations of two covenants. The first covenant, originating from Mount Sinai, is described as producing offspring into slavery, and is identified with Hagar. The original text is Greek, but the question asks for a translation based on the literal translation of names of God, which is irrelevant here as there are no names of God in this verse. However, a literal translation of the Greek is provided to answer the question.
[GAL.4.25] Now, Hagar is Sinai Mountain, which is in Arabia. It also stands alongside the Jerusalem that now exists, for it serves with its children. [§]
ho de Hagar Sina oros estin en te Arabia; sustoichei de te nu Jerusalem, douleuei gar meta ton teknon autes.
This verse describes Mount Sinai as being located in Arabia and connects it to the Jerusalem that exists at the time of writing. It also states that it 'stands alongside' current Jerusalem and that it serves with its children. The verse originates from the Septuagint version of Galatians 4:25.
[GAL.4.26] And the upper Jerusalem is free, which is our mother. [§]
hai deh anoh Yerushalayim eleuthera estin hee tis estin meeter hemoon
This verse is from a Septuagint (Greek translation of the Old Testament) passage. The verse refers to Jerusalem. 'Anoh' is an archaic form of 'ano', meaning 'above'. 'Eleuthera' means 'free'. 'Meeter' means 'mother'. 'Heemoon' means 'our'. The context suggests a spiritual interpretation of Jerusalem.
[GAL.4.27] For it is written: "Let the barren rejoice, the one who did not give birth, burst forth and cry out, the one who did not labor! Because many are the children of the desolate one, more than those of the one who has a husband." [§]
ge-grap-tai gar: eu-fran-thee-tee, stei-ra hee hoo tik-tou-sa, ree-xon kai bo-e-son, hee hoo ouk o-dee-nou-sa: hotee pol-la ta tek-na tees er-e-mou mal-lon hee tees ech-ou-sa ton an-dra.
This verse is from Isaiah 44:23, originally written in Hebrew. However, the text provided is a Greek translation (Septuagint). It speaks of God rejoicing over the barren woman who has borne children more than the woman who has a husband. The names of God are not explicitly stated, so this translation will focus on a literal rendering of the text itself. The verse speaks *about* God, rather than *to* God, so a name is not required.
[GAL.4.28] You, brothers, are children of the promise according to Isaac. [§]
Humeis de, adelphoi, kata Isaac epangelias tekna este.
This verse is from the New Testament, specifically Romans 9:7. It states that believers are children of the promise, in accordance with Isaac. "Humeis" means "you" (plural). "De" is a connective particle, like "and" or "but". "Adelphoi" means "brothers". "Kata" means "according to" or "in accordance with". "Isaac" is the name Isaac. "Epangelias" means "of the promise". "Tekna" means "children". "Este" means "you are".
[GAL.4.29] But just as then the one born according to the flesh persecuted the one according to the spirit, so it is now. [§]
al' hōsper tote ho kata sarka gennetheis ediōken ton kata pneuma, houtōs kai nyn.
This verse discusses a conflict mirroring a past event. 'al' is a connective similar to 'but'. 'hōsper' means 'as' or 'just as'. 'tote' means 'then' or 'at that time'. 'ho kata sarka gennetheis' refers to one born according to the flesh. 'ediōken' means 'persecuted'. 'ton kata pneuma' refers to one according to the spirit. 'houtōs' means 'so' or 'thus'. 'kai' means 'and'. 'nyn' means 'now'. The verse conveys a parallel between a past persecution and a present one.
[GAL.4.30] But what does the writing say? Cast out the slave woman and her son, for the son of the slave woman will not inherit with the son of the free woman. [§]
alla ti legei he graphe? ekbale ten paidisken kai ton huion autes; ou gar me kleronomesei ho huios tes paidiskes meta tou huiou tes eleutheras.
This verse comes from the Septuagint, the Greek translation of the Hebrew Scriptures. It quotes a passage from Genesis. It speaks about the status of a son born to a slave woman, and how he will not inherit alongside the son of a free woman. The verse uses direct speech, quoting what 'the scripture' says. 'Graphe' means 'writing' or 'scripture'. 'Paidiskes' refers to a slave woman or handmaid. 'Huion' means son. 'Eleutheras' means free woman.
[GAL.4.31] Therefore, brothers, we are not children of the enslaved woman, but of the free woman. [§]
Therefore, brothers, we are not children of the slave woman but of the free woman.
This verse uses the Greek word 'adelphoi' which means 'brothers'. It makes a metaphorical comparison between being a descendant of a slave woman and a free woman, used to illustrate spiritual freedom versus bondage. The verse employs a straightforward comparative structure.
GAL.5
[GAL.5.1] Freedom, the Messiah freed us. Therefore, stand firm and do not again hold yourselves under a yoke of slavery. [§]
To eleutheria emas Christos eleutherosen; stēkete oun kai mē palin zugō douleias enechesthē.
This verse originates from the New Testament, specifically Galatians 5:1. The original text is in Koine Greek. ‘Eleutheria’ means ‘freedom’ or ‘liberty’. ‘Emas’ is the first-person plural possessive pronoun, meaning ‘our’. ‘Christos’ is a title, meaning ‘the anointed one’, commonly known as ‘Christ’. ‘Eleutherosen’ is the aorist active indicative third-person singular of ‘eleutheroo’, meaning ‘he freed’. ‘Stēkete’ is the second-person plural present active imperative of ‘histemi’, meaning ‘stand firm’. ‘Oun’ is a conjunction meaning ‘therefore’ or ‘then’. ‘Mē’ is a negative particle. ‘Palin’ means ‘again’. ‘Zugō’ means ‘yoke’. ‘Douleias’ is the genitive singular of ‘douleia’, meaning ‘slavery’ or ‘bondage’. ‘Enechesthe’ is the second-person plural present middle indicative of ‘enecho’, meaning ‘to hold’ or ‘to remain under’.
[GAL.5.2] Behold, I Paul say to you that if you are circumcised, Christ will benefit you nothing. [§]
Hoo-deh eh-go Paul-os le-go hu-meen hot-ee han per-ee-tem-nace-the, Christ-os hu-mas hoo-den oof-eh-lay-see.
This verse is from Paul's letter to the Galatians. It directly addresses the recipients of the letter and warns them against circumcision. The speaker, Paul, states that if they choose to be circumcised, Christ will be of no benefit to them. The original verse is in Koine Greek, a form of the Greek language.
[GAL.5.3] And I testify again to every person who is circumcised that he is a debtor to do the whole law. [§]
martyromai de palin panti anthropo peritemnomenei hoti opheiletēs esti holon ton nomon poiesai.
This verse is from Paul's letter to the Galatians (Galatians 5:3). It states that every person who receives circumcision is obligated to keep the whole law. The word 'martyromai' means 'I testify'. 'De' means 'and, also'. 'Palin' means 'again'. 'Panti anthropo' means 'to every person'. 'Peritemnomenei' means 'who is circumcised'. 'Hoti' means 'that'. 'Opheiletēs' means 'one who is obligated, a debtor'. 'Esti' means 'is'. 'Holon' means 'the whole'. 'Ton nomon' means 'the law'. 'Poiesai' means 'to do, to perform'.
[GAL.5.4] You have separated yourselves from Christ, you who are attempting to be made righteous through law; you have fallen from grace. [§]
kah-teer-gay-thee-tay ah-po Khrees-too, hoi-tee-nes en no-mo dik-ai-oo-sthe, tees kha-ree-tos ex-eh-peh-sah-tay.
This verse comes from the New Testament, specifically Galatians 5:4. It states that those who attempt to be justified by the law have fallen from grace. The verse uses a conditional construction, saying *if* you are attempting to be made righteous through adherence to law, then you have separated yourselves from grace. The original text is in Koine Greek, but the prompt provided the transliteration instead of the original.
[GAL.5.5] For we await the hope of righteousness by the spirit from faith. [§]
hay-mees gar pneu-mah-tee ek pis-teh-os el-pee-dah dee-kai-oh-soo-nees ah-pek-deh-kho-meh-tha
This verse discusses receiving the hope of righteousness by faith through the spirit. "hay-mees" means "we". "gar" means "for". "pneu-mah-tee" refers to "spirit". "ek" means "from" or "by". "pis-teh-os" means "faith". "el-pee-dah" means "hope". "dee-kai-oh-soo-nees" means "righteousness". "ah-pek-deh-kho-meh-tha" means "we await" or "we receive".
[GAL.5.6] For in Christ Jesus neither circumcision has value nor uncircumcision, but faith working through love. [§]
en gar Christos Iesous oute peritome ti ischuei oute akrobystia alla pistis di' agapes energoumenē
This verse discusses the importance of faith over adherence to physical rituals. 'Christos Iesous' is a proper name and will be rendered as 'Christ Jesus'. 'Peritome' refers to circumcision. 'Akrobystia' refers to uncircumcision. 'Pistis' means faith. 'Agape' is a specific type of love, but will be translated as simply 'love' for clarity. 'Energuomene' means working or being active.
[GAL.5.7] You are running well. Who hindered you from obeying the truth? [§]
Trekhēte kalōs; tis humas enekopsen [tēi] alētheiai mē peitheisthai?
This verse asks a rhetorical question about why someone would hinder others from obeying the truth. "Trekhēte kalōs" means "You are running well." "Tis humas enekopsen" translates to "Who hindered you?" or "Who cut you off?" "Tēi alētheiai mē peitheisthai" means "from obeying the truth". The bracketed "tēi" is a prepositional article.
[GAL.5.8] The testing does not come from the one calling you. [§]
The testing does not come from the one calling you.
This verse discusses the source of trials or testing. 'Pεισμονὴ' (peismone) refers to a test or trial. 'ἐκ' (ek) means 'from'. 'τοῦ' (tou) is the definite article 'the'. 'καλοῦντος' (kalountos) is the present participle of the verb 'to call,' meaning 'the one calling'. 'ὑμᾶς' (hymas) is the pronoun 'you' (plural, objective case). Therefore, the verse states that the trials do not originate with the one who calls or summons you.
[GAL.5.9] A small amount of leaven causes the entire dough to rise. [§]
a small leaven the whole dough leavens
This verse speaks of the power of a small influence to affect a larger whole. "Leaven" refers to yeast, which causes dough to rise. The verse is a metaphorical warning about the spread of corruption or false teaching.
[GAL.5.10] I have confidence in you in my Lord that you will think nothing else; but the one disturbing you will bear the judgement, whoever he may be. [§]
ego pepoitha eis humas en kurio hoti ouden allo phronisete; ho de tarasson humas bastasei to krima, hostis ean e
This verse is from the New Testament, specifically Philippians 3:1. It discusses confidence in believers and a warning against those who disturb them. The key word needing translation is "kurio", which is the Greek word for "Lord". Following the principle of literal translation, we will translate this as "my Lord".
[GAL.5.11] But I say, brothers, if I still proclaim circumcision, why then am I still persecuted? Therefore the offense of the cross has been nullified. [§]
Ego de, adelphoi, ei peritomen eti kerusso, ti eti diokomai? ara kateergetai to skandalon tou staurou.
This verse, from Paul's letter to the Galatians, discusses the issue of circumcision. The speaker is arguing that if he still preaches circumcision, then his suffering for the gospel would be pointless, as it would negate the offense of the cross. 'Ego de' means 'but I'. 'Adelphoi' means 'brothers'. 'Peritomen' refers to circumcision. 'Eti' means 'still' or 'yet'. 'Kerusso' means 'I proclaim'. 'Ti' means 'what'. 'Diokomai' means 'I am persecuted'. 'Ara' means 'therefore'. 'Kateergetai' means 'is nullified'. 'Skandalon' refers to 'offense' or 'stumbling block'. 'Stauros' means 'cross'.
[GAL.5.12] It is my hope that those who trouble you will be cut off. [§]
Hoperon kai apokoptsontai hoi anastatountes humas.
This verse is from the Septuagint (Greek translation of the Old Testament). It expresses a wish or hope that those who trouble or disturb others will be cut off. The verb 'apokoptsontai' means to be cut off, pruned, or removed. 'Anastatountes' refers to those who stir up trouble or agitate.
[GAL.5.13] For you were called to freedom, brothers. Only do not use the freedom as an opportunity to the flesh, but through love serve one another. [§]
Hoo-mayes gar ep eleutheria eklethete, adelphoi; monon mee teen eleutherian eis aphormen tee sarki, alla dia tees agapes douleuetete allelois.
This verse addresses believers, reminding them of the freedom they have been called to, but warns against using that freedom as an excuse for selfish indulgence. Instead, they are encouraged to serve one another through love. The original text uses terms like 'freedom' and 'flesh' which carry specific theological weight. This translation prioritizes literal accuracy while maintaining grammatical correctness in English.
[GAL.5.14] For all law is fulfilled in one word, in that you will love your neighbor as yourself. [§]
gar pas nomos en heni logo peplērotai, en to agapēseis ton plēsion sou hōs seauton.
This verse originates from the Greek translation of the Old Testament and is a quote of the law as understood by early Christians. "gar" means "for". "pas" means "all". "nomos" means "law". "en" means "in". "heni" means "one". "logos" means "word". "peplērotai" means "is fulfilled". "to" is a definite article. "agapēseis" means "you will love". "ton" is a definite article. "plēsion" means "neighbor". "sou" means "your". "hōs" means "as". "seauton" means "yourself". Therefore, the verse expresses that all of the law is fulfilled in one word: loving your neighbor as yourself.
[GAL.5.15] But if you bite and consume one another, be careful not to be destroyed by one another. [§]
ei de allēlous daknete kai katesthiete, blepete mē hup’ allēlōn analōthēte.
This verse uses strong imagery of biting and consuming one another, warning against internal strife that could lead to destruction. The verse cautions against allowing conflict to utterly consume the community. The original language comes from a letter written by Paul, warning a church about the dangers of division and infighting.
[GAL.5.16] But I say, walk in the spirit and you will not fulfill the desire of the flesh. [§]
Legō de, pneumati peripateite kai epithymian sarkos ou mē telēsēte.
This verse is from the Greek text of the Bible. "Legō de" means "but I say". "Pneumati peripateite" means "walk in the spirit". "Kai epithymian sarkos" means "and the desire of the flesh". "Ou mē telēsēte" means "you will not fulfill". It’s a command with a future negative.
[GAL.5.17] For the flesh desires against the spirit, and the spirit against the flesh, for these are opposed to each other, so that you may not do whatever things you want. [§]
gar sarx epithumei kata tou pneumatos, to de pneuma kata tes sarkos, tauta gar allēlois antikeitai, hina mē ha ean thelēte tauta poiete.
This verse discusses the conflict between the flesh and the spirit. 'Sarx' refers to the physical body or the lower nature, while 'pneuma' refers to the spirit or the higher nature. The verse states that these two are opposed to each other, and that one should not simply do whatever one desires, as these desires often stem from the conflict between the flesh and the spirit.
[GAL.5.18] But if by a spirit you are led, you are not under law. [§]
But if by a spirit you are led, you are not under a law.
This verse discusses being led by a spirit, which in a theological context often refers to the Holy Spirit. It contrasts this with being under the constraints of law. The Greek word 'pneuma' is 'spirit', 'agesthe' means 'you are led', and 'hypo nomon' is 'under a law'.
[GAL.5.19] And apparent are the works of the flesh, which are sexual immorality, uncleanness, and lasciviousness. [§]
phanera de estin ta erga tes sarkos, hatina estin porneia, akatharsia, aselgeia
This verse, from Galatians 5:19, lists the works of the flesh. 'Phanera' means 'manifest' or 'apparent'. 'De' is 'and' or 'but'. 'Estin' means 'is'. 'Ta erga tes sarkos' refers to 'the works of the flesh'. 'Hatina' means 'which' or 'that'. 'Porneia' refers to sexual immorality. 'Akatharsia' refers to uncleanness. 'Aselgeia' refers to lasciviousness or debauchery.
[GAL.5.20] Idol worship, sorcery, enmities, strife, passionate zeal, wrath, factions, divisions, and heresies. [§]
idololatria, pharmakeia, echthrai, eris, zelos, thymoi, eritheitsai, dichostasiai, haireseis
This verse lists various vices or sinful behaviors. Each word represents a specific transgression or negative characteristic. "Idololatria" refers to idol worship, "pharmakeia" to sorcery or drug use, "echthrai" to enmities, "eris" to strife, "zelos" to zeal (often in a negative, passionate sense), "thymoi" to wrath or anger, "eritheitsai" to factions or contentions, "dichostasiai" to divisions, and "haireseis" to heresies or sects.
[GAL.5.21] Envy, drunkennesses, revelries, and things similar to these – these are the things I forewarn you about, as I previously said that those practicing such things will not inherit the kingdom of God. [§]
phthonoi, methai, komoi kai ta homoia toutois, ha prolego humin, kathos proeipon hoti hoi ta toiauta prassontes basileian theou ou kleronomousin.
This verse lists vices and warns that those who practice them will not inherit the kingdom of God. 'Phthonoi' refers to jealousies or envies. 'Methai' refers to drunkennesses. 'Komoi' refers to revelries. 'Ta homoia toutois' means 'and things like these'. 'Hoi ta toiauta prassontes' means 'those practicing such things'. 'Basileian theou' refers to 'the kingdom of God'.
[GAL.5.22] And the fruit of the spirit is love, joy, peace, longsuffering, goodness, gentleness, faith. [§]
ho de karpos tou pneumatos estin agape chara eirene, makrothumia chrestotes agathosune, pistis
This verse lists the fruit of the spirit. The words themselves are Greek, not names of God, so a literal translation is appropriate. 'karpos' means 'fruit', 'pneumatos' means 'of the spirit', 'estin' means 'is', 'agape' means 'love', 'chara' means 'joy', 'eirene' means 'peace', 'makrothumia' means 'longsuffering', 'chrestotes' means 'goodness', 'agathosune' means 'gentleness', and 'pistis' means 'faith'.
[GAL.5.23] Gentleness and self-control: against such ones there is no law. [§]
prautes enkrateia: kata ton toiouton ouk estin nomos.
This verse is from the Greek text, not the original Biblical languages. 'Prautes' refers to meekness, gentleness, or humility. 'Enkrateia' refers to self-control or temperance. 'Kata' means 'against'. 'Ton toiouton' refers to 'such ones' or 'those kinds of people'. 'Ouk estin' means 'there is not'. 'Nomos' means 'law'. Therefore, the verse discusses that there is no law against those possessing gentleness and self-control.
[GAL.5.24] And those of the Christ [Jesus] crucified the flesh with the sufferings and the desires. [§]
hoi de tou Christou [Iesou] ten sarkan estaurosan sun tois pathēmasin kai tais epithymiais.
This verse describes those who crucified the flesh of Christ [Jesus] along with sufferings and desires. "hoi" means "the", "de" means "and", "tou" means "of the", "Christou" is "Christ", "Iesou" is "Jesus", "ten sarkan" is "the flesh", "estaurosan" means "they crucified", "sun" means "with", "tois pathēmasin" means "the sufferings", and "tais epithymiais" means "the desires".
[GAL.5.25] If we are living by the spirit, then let us also be walking by the spirit. [§]
If we live by the spirit, by the spirit also let us walk.
This verse discusses living and walking according to the spirit. The original text uses 'spirit' repeatedly, referring to a divine power or influence. There are no proper names of God in this verse, so a literal translation of names is not applicable.
[GAL.5.26] Let us not become vainglorious, but rather let us provoke one another, envying one another. [§]
mee ginometha kenodoxoi, allelous prokaloumenoi, allelois phthonountes.
This verse comes from the New Testament, specifically Galatians 5:26. It warns against vanity and envy. The original Greek words, while not names of God, describe behaviors that are contrary to a godly life, and are therefore important to translate accurately. 'kenodoxoi' means vainglorious or empty-glory. 'prokaloumenoi' means provoking or challenging. 'phthonountes' means envying or being jealous. It’s a warning about the dangers of pride and contention.
GAL.6
[GAL.6.1] Brothers, if a person is found committing a wrong, you, who are spiritual, restore that one in a spirit of gentleness, observing yourselves, so that you might not also be tempted. [§]
Brothers, even if a person is caught in some wrong, you, the spiritual ones, restore such a one in a spirit of gentleness, watching yourselves lest you also be tempted.
This verse speaks to a situation where a fellow believer is discovered in a fault. It instructs those who are spiritually mature to gently restore that person, while simultaneously warning them to be mindful of their own susceptibility to temptation. The original Greek uses the term 'adelphoi' meaning brothers, addressing the audience. 'Prolemphthai' means to be caught or overtaken, referring to the act of being discovered in a wrongdoing. The verse directs 'you,' specifically those who are 'pneumatikoi' (spiritual), to 'katartizete' – restore or mend – 'ton toiouton,' such a one. This restoration is to occur 'en pneumati prautetos,' in a spirit of gentleness. Finally, the verse concludes with a warning to watch oneself ('skopon seauton') so as not to fall into temptation ('mê kai su peirasthês').
[GAL.6.2] Bear one another’s burdens, and in this way you will fulfill the law of the Christ. [§]
allelon ta bare basāzete kai houtos anaplērōsete ton nomon tou Christou
This verse uses several terms that require literal translation. "Allelon" means "one another". "Ta bare" means "the burdens". "Basazete" means "you bear". "Houtos" means "thus" or "in this way". "Anaplērōsete" means "you fulfill". "Ton nomon" means "the law". "Tou Christou" means "of the Christ".
[GAL.6.3] If anyone thinks they are something when they are nothing, they deceive their own mind. [§]
ei gar dokei tis einai ti meden on, phrenapatatai heauton.
This verse comes from the New Testament, specifically James 1:26. It speaks about self-deception. The verse states that if anyone thinks they are religious but does not control their tongue, they are deceiving themselves and their religion is worthless. The word "tis" means "someone" or "anyone". "Dokei" means "seems" or "thinks". "Eimai" means "to be". "Meden" means "nothing". "On" means "being". "Phrenapatatai" means "deceives in mind". "Heauton" means "himself".
[GAL.6.4] But let each person test their own work, and then they will have boasting in themselves alone, and not in another. [§]
ho de ergon heautou dokimazeto hekastos, kai tote eis heauton monon to kauchema hexei kai ouk eis ton heteron.
This verse is from the New Testament, specifically Romans 12:19. It instructs individuals to evaluate their own work and actions, rather than judging others. The focus is on personal responsibility and self-assessment. The verse originates from the original Koine Greek.
[GAL.6.5] For each will carry the own burden. [§]
hekastos gar to idion fortion bastasei
This verse is from the New Testament, specifically Galatians 6:5. 'Hekastos' means each or every one. 'Gar' is a conjunction meaning 'for'. 'To idion' means 'the own' or 'the particular'. 'Fortion' means 'burden' or 'load'. 'Bastasei' is a verb meaning 'will carry' or 'will bear'. The verse speaks about individual responsibility for one's own burdens.
[GAL.6.6] Let the learner participate with the teacher in sharing the message in all good things. [§]
Koinoneito de ho katechoumenos ton logon to katechonti en pasi agathois.
This verse concerns a learner (katechoumenos) sharing a message (logos) with their teacher (katechonti) in all good things (pasi agathois). The verb 'koinoneito' implies participation or fellowship, suggesting the learner should actively engage with the teacher by sharing.
[GAL.6.7] Do not be deceived, the God is not mocked. For whatever a person sows, that also they will reap. [§]
May planathay, theos ou myktērizetai. Ho gar ean speirē anthropos, touto kai therisei.
This verse is a warning against being deceived. It states that God is not mocked, and emphasizes the principle of sowing and reaping – a person will experience the consequences of their actions. 'Theos' is a general term for God. 'Myktērizetai' means to make a mockery of or to scoff at. 'Speirē' means to sow or plant. 'Therisei' means to reap or harvest.
[GAL.6.8] Because the one sowing into the flesh of himself will reap decay from the flesh, but the one sowing into the spirit will reap eternal life from the spirit. [§]
hoti ho speiron eis ten sarka heautou ek tes sarkos therisei phthoran, ho de speiron eis to pneuma ek tou pneumatos therisei zoen aionion.
This verse discusses the consequences of sowing, comparing sowing into the 'flesh' with sowing into the 'spirit'. 'Hoti' introduces a reason or explanation. 'Ho speiron' means 'the one sowing'. 'eis ten sarka heautou' means 'into the flesh of himself'. 'ek tes sarkos' means 'from the flesh'. 'therisei' means 'will reap'. 'phthoran' means 'decay' or 'corruption'. 'ho de' means 'but the one'. 'eis to pneuma' means 'into the spirit'. 'ek tou pneumatos' means 'from the spirit'. 'zoen aionion' means 'eternal life'.
[GAL.6.9] And doing the good, let us not grow weary, for in its own time we will reap, not being discouraged. [§]
ho de kalon poiountes me engakomen, kairo gar idio therisomen me ekluomenoi
This verse discusses doing good and not growing weary in well-doing, emphasizing a time for reaping. The words 'ho de' are 'the' and 'also'. 'Kalon' is 'good'. 'Poiountes' is 'doing'. 'Me' is 'not'. 'Engakomen' is 'grow weary'. 'Kairo' is 'time'. 'Idio' is 'own'. 'Therisomen' is 'we will reap'. 'Ekluomenoi' is 'being discouraged'.
[GAL.6.10] Therefore, as we have opportunity, let us work the good toward all, especially toward those who are of the faith. [§]
Therefore, as we have opportunity, let us work the good toward all, especially toward those who are of the faith.
This verse speaks about taking advantage of opportunities to do good deeds. The Greek word "kairos" refers to a specific, opportune moment. The phrase "tois oikeious tes pisteos" refers to fellow believers or those within the faith community. The verse emphasizes doing good to everyone, but particularly to those who share one's belief.
[GAL.6.11] Look carefully at the large letters with which I have written to you with my own hand. [§]
See with what large letters I have written to you with my own hand.
This verse is from Paul’s letter to the Galatians. He is emphasizing the personal nature and importance of his message by noting the size of the handwriting he used. The verse doesn’t contain any names of God, so there’s no translation of those to perform. The verse speaks of Paul’s own hand and writing.
[GAL.6.12] As many as desire to appear favorable in the flesh compel you to be circumcised, solely so that they may not be persecuted for the cross of the Christ. [§]
Hoso thelousin eupoprosopesai en sarki, houtoi anagkazousin humas peritemnesthai, monon hina to stauro tou Christou me diokontai.
This verse discusses those who wish to appear favorable in the flesh, and compel others to be circumcised, solely to avoid persecution for the cross of the Christ. The verse is focused on motivations - specifically, avoiding negative consequences rather than adhering to genuine conviction. 'Hoso' roughly translates to 'as many as'. 'Eupoprosopesai' means to make a good appearance or to show favor. 'Sarki' refers to the flesh or physical body. 'Anagkazousin' means to compel or force. 'Peritemnesthai' means to be circumcised. 'Monon' means only or solely. 'Hina' indicates purpose or in order that. 'Stauro' is cross and 'Diokontai' means persecuted.
[GAL.6.13] Nor do those who are circumcised themselves keep the law, but they wish you to be circumcised, so that they may boast in your flesh. [§]
oude gar hoi peritetmenoi autoi nomon phylassousin alla thelousin hymas peritetmenesthai, hina en te hymetera sarki kauchesontai.
This verse discusses those who practice circumcision. The verse states that they themselves do not keep the law, but they desire that others be circumcised, so that they may boast in your flesh. The verse is critical of those who emphasize outward religious practices over inward obedience to the law.
[GAL.6.14] But may it never be that I boast, except in the cross of my Lord Jesus Christ, through whom the world has been crucified to me, and I to the world. [§]
Emoi de me genoito kauchasthai ei me en to stauro tou kuriou hemon Iesou Christou, di’ hou emoi kosmos estaurotai ka ego kosmō.
This verse from Galatians 6:14 is expressing the Apostle Paul’s complete rejection of anything that might cause him to boast except for the cross of our Lord Jesus Christ. He states that through the cross, the world has been crucified to him and he to the world. “Emoi” means “to me”. “De” is a connecting particle often translated as “and”, “but”, or “now”. “Me genoito” is a strong negative, meaning “may it never be!”. “Kauchasthai” means “to boast”. “Ei me” means “if not”. “En to stauro” means “in the cross”. “Tou kuriou hemon” means “of our Lord”. “Iesou Christou” is “Jesus Christ”. “Di’ hou” means “through whom”. “Kosmos” means “world”. “Estaurotai” means “has been crucified”. “Ka ego” means “and I”.
[GAL.6.15] For neither a cutting away of the foreskin is anything, nor an uncutting of the foreskin, but a new creation. [§]
ou-te gar peri-to-me ti es-tin ou-te akro-bus-tia al-la kai-ne kti-sis
This verse discusses the spiritual significance of circumcision. It argues that neither being circumcised nor uncircumcised holds inherent spiritual value. Instead, true spiritual transformation comes through 'new creation'. This verse is found in Paul's letter to the Galatians, arguing against relying on physical observances for righteousness.
[GAL.6.16] And to as many as conform to this rule, peace be upon them and mercy, and also upon the Israel of God. [§]
kai hosoi toi kanoni touto stoichousin, eirene ep' autous kai eleos kai epi ton Israel tou theou.
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It states that peace and mercy will be upon those who follow this rule, and also upon the Israel of God. "Kanoni" refers to a rule or standard. "Stoichousin" means to walk according to or conform to. "Israel tou theou" is the Israel of God, implying a spiritual or chosen people.
[GAL.6.17] From now on, let no one cause me trouble, for I bear the marks of Jesus in my body. [§]
Tou loipou kopous moi medeis parecheto; ego gar ta stigma tou Iesou en to somati mou bastazo.
This verse comes from Paul's letter to the Galatians (6:17). It is written in Koine Greek. 'Tou loipou' means 'from now on'. 'Kopous' means 'labors' or 'troubles'. 'Moi' means 'to me'. 'Medeis' means 'no one'. 'Parecheto' is a verb meaning 'let him provide' or 'let him give'. 'Ego' means 'I'. 'Gar' means 'for'. 'Ta stigma' means 'the marks' or 'the brands'. 'Tou Iesou' means 'of Jesus'. 'En to somati mou' means 'in my body'. 'Bastazo' means 'I carry' or 'I bear'.
[GAL.6.18] The grace of the Lord our Yeshua the Anointed is with the spirit of you, brothers. Amen. [§]
The grace of the Lord our Yeshua the Anointed with the spirit of you, brothers. Amen.
This verse originates from the New Testament. "Ἡ χάρις" means grace. "τοῦ κυρίου ἡμῶν" means 'of the Lord our'. "Ἰησοῦ Χριστοῦ" is Yeshua the Anointed. "μετὰ τοῦ πνεύματος ὑμῶν" translates to 'with the spirit of you'. "ἀδελφοί" means brothers. "ἀμήν" is Amen.